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7 



HICKS'S SERMONS 

COMPARED, OR CONTRASTED 

WITH THOSE 

OF 

GEORGE FOX 

AND 

THOMAS STORY 



f>i 



fHILADELPHl 

PUBLISHED BY ar>#6TVRB. AND QO*CHSSNUT STREET, BLISS AND 
WHl i -YORK, AND E. J. COALE, BALTIMORE. 

1825. 



si 1 - 




A SERMON 

PREACHED AT THE MEETING HOUSE OF 
THE PEOPLE CALLED QUAKERS, 

IN GRACE CHURCH STREET, LONDON, 

/ 
BV / 

THOMAS STORY, 

(SOME TIME RECORDER OF PHILADELPHIA,) 
SEPTEMBER THE TWENTY-FIFTH, 

1737, 

TOGETHER WITH CORRESPONDING EXTRACTS 

FROM THOSE OF 

ELIAS HICKS, 

THAT WERE DELIVERED, IN AND NEAR THIS CITY, IN 

1824. 

The same being arranged in a method, which exhibits, at one 
view, by juxta -position, the spirit and tenor of both. 

WITH AN APPENDIX, 

Containing an Original Sermon of 



PHILADELPHIA 

PUBLISHED BY S. POTTER AND CO. CHESNUT STRE 

WHITE, NEW-TORK, AND E. J. OOALE, BALTIMORE 
1825. 




***** 






,^>C/ cJ^-tS-e^i^^' dsc&2^<£4>~??<-s 






ADVERTISEMENT. 

The following Sermon, and the accompanying Ab- 
stracts, are referred, without note or commentary, to 
the unbiassed judgment of the Reader-, who will be 
able to form his own opinion of the consistency, or in- 
consistency of the respective Speakers, with the re- 
ceived tenets of the People called Quakers, and the 
acknowledged doctrines of the Gospel. 

It is scarcely necessary to add, that the Sermon of 
Thomas Story was taken in short hand, without his 
knowledge, and afterward published, without his as- 
sent. 

The Abstracts from Elias Hicks are selected from 
the volume of " Extemporaneous Discourses," which 
was printed at Philadelphia in the current year. The 
present Editor having examined two other publica- 
tions, at New York, from the same Speaker, without 
finding any thing in them sufficiently material, to in- 
duce him to break the unity of his design, by multi- 
plying, from their pages, quotations of similar import. 

The Sermon of George Fox, which is given in the 
Appendix, is supposed to be now first printed, from 
a manuscript in the Collection of an eminent Minister 
of the Society, long since deceased, who had travelled 
much among Friends in England, and who is suppos 
ed to have acquired it while abroad. 



LOOK UNTO ME AND BE SAVED. {Miah, xlv,>2.) 



A SERMON 

PREACHED BY THOMAS STORY, 

At the Meeting House, in Grace-Church street, London, 
September 25, 1737. ' 

As I was waiting upon God, this evening, with 
you, my friends, I observed the most kind, the most 
merciful and beneficent invitation of the Most High 
unto all mankind, to return from the evil of their ways 
to himself, and be saved. And as I have considered 
the invitation, and the universal extent of it, I have 
reasoned in myself from hence, and I think with very 
great clearness, that God hath not precluded any soul 
from everlasting life by any act or decree of his, since 
all mortals upon the face of the earth are included in 
this invitation, which I have occasionally read in the 
Holy Scriptures not long ago; and it is after this man- 
ner, " There is no God else beside Me, a just God 
" and a Saviour; there is none beside Me." 

Look unto Me, and be ye saved, all the ends of the earth; for I 
am God, and there is none else. 

The ends of the earth here are put for the whole 
inhabitants of it, and not restricted to any age or time; 
and where all are invited, there is not one excepted. 
If therefore there be any soul here under distress 
with regard to salvation, or any manner of doubt or 



6 SERMON BY THOMAS STORY. 

question about it, that soul is certainly included in 
the call of God, in this merciful invitation to salvation 

Is there any one here at a loss, how, and where, 
and after what manner, to look unto God? I should 
be very glad, if, through the grace of God, I might 
be enabled this evening to help and rightly direct 
any one in this point. I say then, that though in our 
natural state we are all ignorant of God, yet, that we 
may gradually come to the knowledge of Him, and 
live with Him for ever, He hath given us natural 
senses, faculties, reason, and understanding, that, in 
the use of them, casting our eyes upon the great book 
of the creation of God, we may, with irifallible assu- 
rance, determine that it hath an Almighty, All-wise 
Author and Supporter; (a) and accordingly the apostle 
Paul, in his Epistle to the Romans, speaks very 
rationally, as well as divinely, on that subject-, for he 
was, in a particular manner, a minister to the Gentiles, 
and they being inured to the exercise of their natural 
reason and understanding, he took them in their own 
way of thinking, in order to the beginning of the 
knowledge of God, saying: " Because that which may 
" be known of God is manifest in (or to) them, for 
" God hath showed it unto them. For the invisible 
" things of him from the creation of the world are 
" clearly seen, being understood by the things that 
" are made, even his eternal power and Godhead. So 
" that they are (or may be) without excuse.* 

Here the Apostle reasons from the effects to the 
cause, and infers an undeniable conclusion: The 
things that are made, of whose being we are infallibly 
assured, even by our senses, that they are, that they 
have real existence, the sun, moon, and stars, the in- 
* Romans i, 19, 20. 



RLIAS HICKS'S CODE. 



(a) The outward sun reveals all the world outwardly. By means 
of the light of the sun, the soul has a capacity of exercising itself 
upon outward things? If we take away our reason, we could 
make no proper use of them. Will men give away their reason 
for any thing. Will they give away reason, and take the Bible? 
No. Because without this the Bible would be good for nothing. 
(Sermon I, Mulberry street, Philadelphia, p. 13.) 

There is no outward comforter, no outward teacher, that can 
do the work for us, in any way, or give us a knowledge of what 
the will of the father is: For Jesus declared to the Jewish people, 
" 1 am the way, and the truth, and the life." He was now under 
a figurative dispensation; but he points them to a comforter not 
encumbered with flesh and blood, but an immediate teacher to the 
soul, invisible to their external comprehension. 

It must be so; for you know that our own souls are invisible; 
and is it not plain to us, that the animal eye cannot discern 
spirit. (Sermon II, North Meeting House, p. 32, 3.) 

We have an evidence above all other evidence. There is no- 
thing on earth, or in heaven, which can give us so clear an evi- 
dence. (Sermon V, Germantown. p. 105.) 



8 SERMON BY THOMAS STORY. 

numerable host of heaven, the earth and all things 
therein — and our own existence, of which we are cer- 
tain] these being realities, and not fantastical appear- 
ances, being noble and stupendous, declare themselves 
in their own still, yet loud, and well-known language, 
even by their own nature, to have an eternal, almigh- 
ty, all-wise, unlimited Power and Being for their 
Author; and if mankind be not become altogether 
without thought, irrational and stupid, (if any one can 
be so,) they must needs know that an elernal incom- 
prehensible Power hath produced all these things. We 
may and ought therefore to look unto God in the things 
which He hath made, and thereby understand that He 
is, and is eternal, without beginning or end of his 
being; that He is Jllmighty in power, Ml wise, Omni- 
present; that he hath given being to all things, and sup- 
ports and continues them; (b) that He is infinite in love, 
goodness, justice, mercy, beneficence, and truth; that 
He is so likewise in righteousness, and the Author of 
all those properties manifest (so far as they are mani- 
fested) in mankind. This therefore is the first and 
most obvious way we can look unto God; as rational 
creatures, by the things that are made. 

We have been some of us more, and others less 
time in the world, and have seen, at least in a super- 
ficial manner, the things that are made; let every one 
of us therefore consider, with respect to himself, 
Have I at all looked unto God according to this invi- 
tation? Have I been able to perceive Him in his 
works, or have I looked ujpon his works only, without 
any due regard to Himself, or consideration of the 
things that are made, or the greatness and divine 
properties and attributes of the Almighty Author of 
them? 



ELI AS HICKS'S CODE. 9 



(6) Although the vast bodies of inanimate matter, can be in no 
respect accountable, in themselves, for their conduct, still we see 
them so arranged by infinite wisdom, and placed in such beautiful 
order, that they never interfere with each other. They never run 
foul of one another. And when we consider them rightly they 
bring us to see that these inanimate bodies may be considered as 
social beings, having intercourse with each other, and helping 
each other; by which they are continued in that excellent order, 
in which they were originally arranged. (Sermon VIII, Newtown, 
p. 186.) 



10 SERMON BY THOMAS STORY. 

And, as we all grant that God is invisible in him- 
self to all corporeal eyes, the next way whereby we 
may look unto Him with further admiration is, in the 
constant course of his Providence, whereby He up- 
holds and continues all his works in succession from 
generation to generation, and provides for them all, 
from the highest to the lowest, from the greatest to 
the least, without losing or neglecting any one species 
or particular which He hath made; by which we may 
learn his endless goodness, and that He still regards 
them all, and ever will. 

And we, and all the ends of the earth, have yet 
still a more excellent way to look unto God for the 
glorious end of that gracious invitation, the eternal 
salvation of our souls; that is, by the divine light of his 
Son, (c) the Spirit of Christ, who is before all works and 
worlds, and was with God when He laid the founda- 
tions thereof, under the character of Wisdom, and is 
so declared to be in the Holy Scriptures, where 
Wisdom saith " The Lord possessed me in the begin- 
" ning of his way, before his works of old; I was set 
" up from everlasting, from the beginning, or ever the 
" earth was. When there were no depths, / was 
" brought forth; when there were no fountains abound- 
" ing with water. Before the mountains were settled, 
" before the hills was / brought forth; while as yet 
" He had not made the earth, nor the fields, nor the 
" highest part of the dust of the world. When He 
" prepared the heavens, I was there; when He set a 
" compass upon the face of the depth; when He esta- 
" Wished the clouds above; when He strengthened the 
" fountains of the deep; when He gave to the sea his 
" decree, that the waters should not pass his com- 
" mandment; when He appointed the foundations of 



ELI AS HICKS'S CODE 1] 



(c) We may all partake of the life that was in Jesus Christ, for 
in him was " life, and the life was the light of men." Therefore, it 
is testified by these words, that the true light is dispensed to 
every rational creature, in proportion to what the Almighty re- 
quires him to do. He had it in the fulness — all that was neces- 
sary for him to complete the work he had to do. But he could 
have nothing superfluous: for it cannot be supposed that the Al- 
mighty Jehovah deals in superfluities to any of his rational crea- 
tures. (Sermon III, Western Meeting, 52.) 

The animal body of Jesus Christ was born of the Virgin Mary, 
and therefore mast be nothing, as to the visible part, but flesh 
and blood; as nothing else could emanate from her, but what was 
of her. So here now this outward body, this flesh and blood, was 
born of a woman. — Here now we learn, as rational beings, by his 
own testimony, what it is that makes a Son of God. We see that 
this flesh and blood never could have been, in a strict sense, the, 
Son of God; but a creature created by God — by his power; be- 
cause spirit and matter cannot be united together, and make a 
being. (Sermon fX, Middletown, 251-2.) 



12 SERMON BY THOMAS STORY. 

"the earth j then I was by Him, as One brought up 
" with*Elim. And I was daily his delight, rejoicing 
" always before Him, rejoicing in the habitable part 
" of his earth, and my delights were with the sons of 
" men."* 

Again, " Wisdom, which is the worker of all things, 
"taught me; for in her is an understanding Spirit, 
" holy, one only, manifold, subtile, lively, clear, un- 
" defiled, plain, not subject to hurt, loving the thing 
" that is good, quick, which cannot be letted, ready to 
" do good, kind to man, steadfast, sure, free from care, 
"having all power, overseeing all things, and going 
u through all understanding, pure, and most subtile 
" spirits. For Wisdom is more moving than any mo- 
" Hon, she passeth and gocth through all things, by rea- 
" son of her pureness; for she is the breath of the power 
"of God, and a pure influence flowing from the glory 
"of the Jllmighty; therefore can no defiled thing fall 
" into her, for she is the brightness of the everlasting 
" Light, the unspotted mirror of the power of God, 
" and the image of his goodness. And being but one, 
" she can do all things; and remaining in herself, she 
" maketh all things new; and in all ages, entering into 
" holy souls, she maketh them friends of God and 
" propliets; for God loveth none, but him that dwelleth 
" with wisdom; for she is more beautiful than the sun, 
" and above all the order of stars: being compared 
" with the light, she is found before it."f 

This is thus written t)f the Lord Jesus Christ, the 
Wisdom of God, the eternal, essential Light, the cove- 
nant of God with the Gentiles, the Word of God, and 
true Light, that lighteth every man that cometh into the 
world, (d) 

* Prov. viii, 22, 31. t Book of Wisdom, vii, 22, 29. 



ELIAS HICKS'S CODE, 13 



(d) All have at a certain age the law within themselves, and 
yet though they have the law in themselves, still they have pro- 
pensities and desires at their command; that this law seems not 
to be a restraint to. Here we see it to be so, that all have sinned, 
and come short of the glory of God. — Not being subject to the 
divine law, we enlist in these passions and propensities, which 
though necessary, yet they may be abused. They bring about 
our probationary state — a state needful — a state necessary, to 
enable man to rise from the state into which he has fallen, or in 
which he has been created, into a state of true wisdom and know- 
ledge, into a greatness of soul, prepared to inhabit heaven, and 
the realms of bliss. (Sermon VIII, Newtown, p. 200.) 



14 SERMON BY THOMAS STORY. 

And for a further instrumental help to mankind, 
to look unto God for salvation, He hath also given us 
the Holy Scriptures. They were not all written at 
one time, but occasionally, at several different times 
and ages, by the divine inspiration, and cogent force 
of the influence of the Holy Spirit of Christ, which is 
Eternal Wisdom, and is before all worlds, and before 
all Scriptures. 

God doth much good unto man by man, as fallen 
man is an evil instrument for the hurt of man; as saith 
the Scripture: " For since by man came death, by man 
" came also the resurrection of the dead. As in Adam 
" all die, so in Christ shall all be made alive.''* So 
God makes use of men, some for the help of the rest, 
according to his good will and pleasure; and qualifies 
one and another, and so many as He pleases, from age 
to age, and generation to generation. 

The Scriptures then were thus written for the in- 
struction of those ages wherein they were written, and 
to whom they were delivered; and being preserved by 
the special Providence of God, and presented by the 
same unto us in our own language, they are for our 
learning also. 

And we may see what a high esteem and notion 
the Jews had of the Scriptures of the Old Testament, 
the value and use whereof was likewise confirmed 
b} ? Christ Himself; by the evidence and manifestation 
of whose Holy Spirit they had been written, long be- 
fore He came in the flesh, according to the predic- 
tions therein contained. Yet they carried their esteem 
loo high; they conceived an expectation from the Scrip- 
tures which God never gave them; (e) it was their own 

* 1 Cor. xv, 21, 22. 



ELI AS HICKS'S CODE. 15 



(e) So it is with this building of Seminaries, and enteringinto as- 
sociations, and Bible Societies; they are all in the same spirit as 
the worship of Jeroboam, and make the people to sin. It is all in 
the letter, all out of the spirit; for we cannot suppose, or believe 
that the Almighty will have any connexion with such a hetero- 
geneous mass of beings, composed of high and low, rich and poor, 
the warrior and the oppressor, — Gog and Magog rising up to 
make war upon him that " rides upon the white horse!" 

Now we are called, with an high and holy calling, to bear testi- 
mony against these works of darkness. We are to have no fel- 
lowship with them, but to reprove them by our walk and works, 
and by our testimony and conversation, at all times. 

For unless this comes to be the case with the few remaining 
upright minds, that are mourning on account of these abomina- 
tions, even those who have not yet fallen victims, must all fall 
together. 

Therefore my spirit prays that my brethren and sisters may 
rally to the standard, and by diligence and faithfulness, endea- 
vour to open their eyes to see in the light — to see the glaring 
wickedness of these things — Lord, open their eyes. Give them to 
see where they are, and to behold the abominations in which they 
they are engaged! (Sermon VI, Abington, pp. 143,-4.) 



16 SEHMON BY THOMAS STORY. 

imaginations and misunderstanding that carried them 
to that exorbitant expectation; yet the Lord Jesus 
Christ made a right use of it, in order to draw or di- 
rect them to Himself, saying: " Ye search the Scrip- 
" tures, for in them ye think ye have eternal life, and 
" they are they which testify of me; and ye will not 
"come unto Me, that ye might have life."* Cer- 
tainly no people could have a higher esteem for the 
Scriptures, or expect more from them than eternal 
life; yet their expectations were wrong, for eternal 
life was not, neither is it, in the Scriptures, but in 
Christ Himself, of whom they only testify. He owned 
that they testified of him; but then here was the 
neglect, shortness, and loss of that people, " Ye will 
" not come to me, that ye might have life." They 
would not look unto God in Him who was accompa- 
nied by Almighty Power, by which He corrected all 
distempers, healed all manner of diseases by his word, 
and raised the dead in his Father's power. 

Their error was not in searching the Scriptures, 
for they were written for their learning, and that 
thereby they might have hope of a Saviour, by the 
predictions and promises of God contained in them, 
and they are ever worthy to be searched, believed, and 
regarded; (f) for they testified and do testify of Him. 
The Power of the Father testified of Him, in all the 
miraculous works done by Him in their sight, upon 
which He put the test of the truth of his mission as 
the Messiah, saying: " If I do not the works of my 
Father, believe me not; but if I do, though ye believe 
not me, believe the works."f Yet they would not 
believe Him. 

* John v, 59, 40. t John x, 37, 8 and xiv, 4. 



ELIAS HICKS'S CODE. 17 



(/) Is there any morality, in all the books of morality, which 
will enable us to do our duty? No. There is no such thing. All 
the moral laws on earth fall short of enabling us to do our duty 
to God, and to our fellow creatures. (Sermon III, Western 
Meeting, p. 54.) 

So here now this serpentine cunning wisdom led them to work 
in their own imaginations, and cry out " I am of Paul, and I of 
Apollos, and I of Cephas," and some who were wiser, "I of 
Christ," as he stood highest in outward manifestation. And yet all 
four of them were wrong. Because those who said Christ meant 
the outward Christ, as he was limited to that particular people. 
They were the people that he was to heal outwardly, as he bless- 
ed the loaves to feed the multitude. (Sermon XI, Trenton, p. 282.) 



18 SERMON BY THOMAS STORY. 

And He likewise told them, " He was come that 
they might have life, and that they might have it 
more abundantly."* And yet they would not come 
unto Him for it; they would not look unto the Fa- 
ther in Him; they would not accept the invitation, 
and therefore they missed of that great salvation, and 
have not attained it unto this day, because they " will 
not come unto Him that they might have life," but 
are banished from the " Land of Promise,"' and trod- 
den under foot of all nations. 

It is now several ages since our progenitors had 
the Holy Scriptures of both Testaments translated 
into our own language, strictly and exactly enough, 
with respect to all points necessary to salvation; and 
they had, and we still have, the free use of them; a 
great blessing, of which some of our neighbouring 
nations are hitherto deprived. Have we read them with 
diligence and attention! Have we duly considered them, 
and made a right use of them? What advantage have 
we reaped thereby? Are we come unto God, whose 
invitation is recorded therein, and unto Christ, of whom 
they abundantly testify in every dispensation? What 
end have we had in reading the Scriptures? Hath it 
been only to furnish ourselves with certain texts thereof 
ivhereby to fight one against another, to aggravate one 
another, and exercise our passions upon one another, 
(g) and to support this, that, and the other notion and 
opinion, true or false; and never regard the moral 
precepts, holy examples, or great and necessary 
gospel truth and doctrines they contain, so as to bring 
them into practice? This would be an ill and perverse 
use, or rather abuse of them, and a great neglect. 

* John x, 10. 



ELTAS HICKS'S CODE. 19 



y g) It is the letter that kills. It is the letter that divides in Chris- 
tendom. This is plain to every rational mind. It is as clear as 
the sun at noonday. It has divided into hundreds of sects, all 
fixing their foundation upon this literal book, as though it were a 
sufficient rule. And so long as it is considered so, there may be 
hundreds and thousands; for every one can put on a new construc- 
tion, and give it a different interpretation. There never was any 
thing made more a nose of wax of than the Bible, and it is the 
most mischievous thing, when held up above what it is. (Sermon 
XII, Trenton, p. SI 6.) 



20 SERMON BY THOMAS STORY. 

Have we indeed looked unto the only true and 
Living God, of whom we read in the Holy Scrip- 
tures, with desire and hope of salvation by Him? 
Have we looked, with sincerity, to the Lord Jesus 
Christ, of whom they testify! The Creation of God 
declares that He is, but we cannot find him there with 
all our search, we cannot know Him thereby. " No 
man by searching can find out God to perfection." 
We all know, who have so searched, we cannot find 
Him thereby, we cannot see Him fully and clearly 
there. They testify of Christ, and are clear and full 
in their testimony of and concerning Him in all points; 
but alas! I am afraid the same charge is too true at 
this day, against the generality of people professing 
the Christian faith and religion, which was justly ut- 
tered against the Jews in that day, " You will not 
come unto Me;" You might, but you will not come to 
the Son of God that you may have life, and know 
the aboundings of it in you, by Him, " even as a well 
of living water, springing up unto life eternal." 

The Scriptures give a sure report of Christ the Son 
of God, and that all that is to be known of the Father 
is revealed and manifest in Him. They testify that 
He is the Eternal Word, Wisdom, and Power of God; 
that He was born, as to his bodily appearance, of the 
holy Virgin Mary; that the power of the Highest over- 
shadowed her, the holy Divine Influence came upon her 
by which slie became pregnant, in order to that won- 
derful production conceived in her thereby, that holy 
thing called the Son of God: (h) of which she being 
premonished, by the Messenger of the Most High, she 
believed the message, and by faith conceived the true 
promised Seed, the Redeemer of the world; that all 
men might believe in Him, and be born of the Spirit 



ELIAS HICKS'S CODE. 21 



(ft) We cannot suppose that it was the outward body of flesh 
and blood that was begotten of God, but a birth of the spiritual 
life in the soul — By the analogy of reason, spirit cannot beget a 
material body, because the thing begotten must be of the same 
nature with its Father. Spirit cannot beget any thing but Spirit; 
it cannot beget flesh and blood. What seems to be my mission, 
among my fellow ereatures, is to endeavour to lead the minds of 
my fellow creatures to the substance, and not to the shadow; and 
from every thing external, as nothing but shadow. fSermon I, 
Mulberry Street, p. 10, 11, 12.) 






22 SERMON BY THOMAS STORY. 

of Him, who was thus by the Spirit conceived in the 
flesh; for in Him alone is the promise of God ful- 
filled; " The Seed of the woman shall bruise the ser- 
pent's head." 

And what do the Scriptures further testify con- 
cerning the Son of God? They bear testimony of 
Him in more points abundance than I have either 
time or strength, or is needful, at this time to go 
through; because most of you now in my audience, 
(of several persuasions,) have read the Holy Scrip- 
tures, I do not doubt; yet I desire and exhort you 
young men and women especially, not only to read 
them, but consider them, that you may understand 
them, and be more fully informed in those points and 
others by them; waiting, in the mean time, for the 
inbreathing of the Life and Light of the Lord Christ, 
by the influence of whose Spirit they were first writ- 
ten, without which they are not rightly to be under- 
stood, or the true end of them attained * Yet the con- 
cern and influence I am now under may carry me 
further on this subject, for j^our sakes, than I am now 
aware of. 

The Lord Jesus was concealed from the people till 
about the twelfth year of his age, and then a glimpse 
of the Wisdom o/ the Father shone in Him, and 
through Him, among the wise and learned in that 
day among them; yet He was not made manifest as the 
Messiah, until the Divine Influence of the same Poiver 
which operated in his boUily production, did anoint or fit 
Him to preach the Gospel of Salvation unto his people, 
(i) And then He was made manifest, not only by 
wonderful works, but by his doctrines which He pub- 

* Luke xxiv, 45. John sx, 2£. 



ELIAS HTCKS'S CODE. 03 



(i) We hear nothing of the child Jesus until he was thirty 
years of age, [see below] when he appeared unfolding the righ- 
teous law of that dispensation. (Sermon IV, Green Street, p. 68.) 

He began the work of righteousness in his childhood; for we 
read that he grew in stature, and in favour, with God and man- 
And the grace of God was upon him. And it was this grace that 
led him to submit to his Father's ivill — He showed by his walk 
that he did his Father's will, in all things, (Sermon V, German- 
town, p. 118.) 



y 

94 SERMON BY THOMAS STORY. 

lished among the people; yet though He spake as 
never man spake; with respect to that wisdom and 
power in which He did speak, few there were who 
understood Him; so that they were still short, at that 
time, of the true and full end of his appearance; for 
He was to be made manifest, not only to the Jews, 
but " universally unto all nations, (in a nearer and 
more divine and excellent way than his outward ap- 
pearance was, though that was indeed glorious,) but 
by degrees, from on£ dispensation to another, ac- 
cording to the prophecy of Isaiah, the evangelical 
Prophet, where he speaketh of the Son of God, as 
man, in the state of a Servant of God, and even in a 
manner, as such (a servant) in the sight of men, and 
in which He did indeed first appear in the flesh, that 
is to say: " Behold my Servant whom I uphold, mine 
" elect, in whom my soul delighteth; I have put my 
" Spirit upon Him; He shall bring forth judgment to 
" the Gentiles.''* — " I the Lord have called thee in 
" righteousness, and will hold thine hand, and will 
" keep thee, and give thee for a Covenant of the peo- 
" pie, for a Light of the Gentiles, to open the blind 
" eyes, to bring out the prisoners from the prison, and 
" them that sit in darkness out of the prison-house." 

This prophecy was uttered and recorded several 
hundreds of years* before the Lord Christ came to 
that people. We may see plainly by this, there was 
a fore-promise of Him to all nations, as a Light to en- 
lighten them, (ft) The IVlost High is invisible, he dwel- 
leth in divine eternal Light inaccessible. No crea- 
ture can behold Him as He is; there is therefore a me- 
dium and qualification needful to us, whereby we may 

* Isa. xviii, 1. lb. verses 6, 7. t About 71 2 years before Christ. 



ELIAS HTCKS'S CODE. 25 



(k) " I am the way, the truth, and the life," Jesus declared when 
he was outwardly present, as a teacher and Messiah to Israel* 
They did not look any higher. He was their director, their Sa- 
viour. He it was that saved them from their outward sicknesses. 
He was only an outward Saviour, that healed their outward 
diseases, and gave them strength of body to enjoy that outward 
good land. 

This was a figure of the great Comforter, which he would pray 
the Father to send them. An inward one, that would heal all the 
diseases of their souls, and cleanse them from all their inward 
pollutions. That thing of God. That thing of eternal life. It 
was the soul that wanted salvation. This no outward Saviour 
could do; no external Saviour could have any hand in it. (Sermon 
III, Western Meeting, p. 51.) 



26 SERMON BY THOMAS STORY. 

approach him, come unto Him, and be saved with an 
everlasting and glorious salvation; and therefore he 
hath sent forth his ivord, clothed with a reasonable hu- 
man mind and human body, to declare Him, according 
to that saying: " Sacrifice and offering thou didst not 
" desire, mine ears hast thou opened: burnt-offering 
" and sin-offering hast Thou not required: then said I, 
" lo! I come: in the volume of the Book it is written 
" of me; I delight to do thy will, O God! yea, thy law 
" is within my heart."* This Son of the Highest, thus 
clothed with humanity, is the Mediator between God 
and all other men, by whose holy Spirit and power 
the mind of man is washed, sanctified, and qualified, 
so as, through this veil, to behold the inaccessible glory 
of the Father, and live. 

Now the word Himself is the glory of the Father 
thus veiled, and is Light in men, variously proportion- 
ed in point of manifestation, and proposed as the ob- 
ject of the faith of all men, as He is Divine Light; the 
" true Light, which lighteth every man that cometh 
" into the world." And it is said, " The Gentiles shall 
" come to this Light, and kings to the brightness of his 
u arising.f And in his name shall the Gentiles trust. "J 

The Father hath sent his Son Christ, that all man- 
kind may believe in Him, and look unto the Father 
in and by Him; and there is not another way. Man- 
kind were in darkness, in ignorance, they had lost the 
knowledge of God; and we likewise by nature are all 
ignorant of God, and can never come to the know- 
ledge of Him, and look to Him so as to be saved by 
Him, till we look unto Him in his own Light.(/) 

* Psalm xl, 6, 7. Isaiah i, 1 1, Ixvi, 3, Heb. x, 5. 
t Isaiah, Ix, % 3. % Matth. xii, 21, iv, 16. 



ELIAS HICKS'S CODE, g? 



(/) By merely turning to the light within us we have a clearer 
evidence than all the books in the world can ever give us. (Sermon 
V, Germantown, p. 104.) 



28 SERMON BY THOMAS STORY. 

The first thing therefore that we mortals must do, 
in order to this salvation, is, to believe in this Light, 
and the power that dwelleth therein, " For without 
faith it is impossible to please God," or to be born of 
this Light, or become a child of God, who is Light. 
This Faith is called the Faith of the operation of 
God, because it is raised in the heart by the mani- 
festation of the Light and Power of the Spirit of 
Christ in the mind, (m) There the Scriptures testify 
that He is: " The Word is nigh thee, in thy heart, and 
"in thy mouth, that thou mayest hear it, and do it;" and 
again, saith Christ of Himself; " I am the Light of the 
" world, He that followeth me shall not abide in dark- 
" ness, but shall have the Light of Life." 

Again; we must believe in Him, and receive Him, 
as He is the word of God, and as He is God; for the 
Scriptures so testify of Him, " That in the beginning 
" was the Word, and the Word was with God, and the 
" Word was God. In Him was Life, and the Life was 
" the Light of men." So then the Evangelist plainly 
declares the Lord Jesus Christ to be the true God, ma- 
nifested in the proper nature of man. Does the Evan- 
gelist therefore teach that the Divine nature was 
changed into the human? JYo! Or that the human na- 
ture was become the Divine nature? No, truly! but that 
the human nature, a reasonable soul, clothed with a 
human body, was assumed by the Divine Word, the 
Wisdom and Power of God. (n) 

And Jesus Christ, being the Eternal Son of God, 
is not made but begotten; neither was He made as he 
is man, with respect either to body or mind, but begot- 
ten by Divine Influence; and under this considera- 
tion, and by virtue of this union, the Lord Jesus 
Christ, as One with God, is properly and truly called 



KLIAS HICKS'S CODE. 29 

* 



(m) This immortal spirit in man is what constitutes the Son of 
God. (Sermon II, North Meeting, pp. 32, 3.) 



SO SERMON BY THOMAS STORY. 

God, being denominated according to his superior na- 
ture, and, in that sense, is God. And He is also the 
Holy Ghost, the Spirit of Truth, the Comforter* (n) 
in his spiritual nature clothed with humanity and 
leadeth into all Truth: and in this union He is also 
the Light of the world, who could never have be- 
held Him in his unveiled Deity. 

We must therefore not remain in a bare report of 
God and Christ, though we find it in the Holy Scrip- 
tures, and that testimony is for ever true; but we 
must look unto God through Christ the Mediator, 
near unto ourselves, as Christ said of his own Spirit.f 
" He dwelleth with you, and shall be in you-, I will not 
" leave you comfortless; I will come to you." Again; 
" He came unto his own, and his own received him 
" not; but as many as received Him, to them gave 
" He power to become the sons of God, even to them 
" that believe on his Name," as He is the Word of 
God, and not only as man. 

The Jews were his own in a more particular man- 
ner than other men, by a covenant of works made 
with their fathers by the mediation of Moses the ser- 
vant at Mount Sinai; but they rejected Christ as a 
deceiver, though He is the Son of God, and Mediator 
of a more excellent law and covenant, which shall 
endure for ever; yet there was a remnant of them 
that believed and received Him; and to them, but not 
unto the unbelievers, He gave power to become the 
sons of God. Not by eternal generation, as the Son 
Himself is,| but by regeneration in time, whereby 
they are made partakers of the Divine Nature: as it 
is written, " Forasmuch then as the children are par- 
" takers of flesh and blood, He (the Son) Himself like- 

* John, xiv, 6. t Ibid, xm If. X * Peter > *» 32 ' 



ELIAS HICK'S CODE. 31 



(n) The Spirit of Truth, the light and life of God in the sotil. 
And this is the only Saviour and Deliverer for the children of 
men that was ever known to deliver any one. — Here we have what 
the apostle calls Christ within. Oh! that we might come to the 
same righteous spirit that he was in. The true image of God's 
righteousness brought about by the same power of light and life. 

For the wisdom and power of God in the soul of Man is the 
only thing that can save the soul. 

When we look to the substance it is this spirit and wisdom of 
God displayed in the children of men, that is the Saviour of men. 

The body is a tabernacle for the Spirit while in a state of pro- 
bation, in which it can grow up out of this state into a state of 
Divine knowledge, and fitness to become a son of God. (Sermon 
IV, Green Street, p. 78.) 



32 SERMON BY THOMAS STORY. 

" wise took part of the same."* So then the Son took 
part of the human nature, that we might be made par- 
takers of the Divine nature in Him, through faith in 
his power, and thereby become the sons of God; not 
by creation only in the first Adam, but as begotten of 
God by Christ, the Word of his Power, who is the se- 
cond Adam, the Lord from Heaven, the Lord and giv- 
er of life, and quickening Spirit, clothed with humanity, 
like unto us in all things, sin excepted: that as He was 
made a little lower than the angels, for the suffering 
of death for us, so we by Him, the Son, the Firstborn, 
might be presented before the throne of the Father, per 
feet in Heaven, with the innumerable company of the 
holy angels of God, and spirits of the just, who on 
earth looked unto God, from all the ends of the same, 
through the Son; and by Him obtained this great sal- 
vation. 

Now friends, to you in particular do I direct this, 
who are the offspring of those who are glorified in 
heaven, through faith in the Son of God, and that 
grace by which they did believe, having been faith- 
ful in their day, and having known this glorious work 
of regeneration. It is not by blood, as their descend- 
ants in nature; for of flesh and blood can come only 
flesh and blood. Nature can bring forth nothing but 
her own likeness. We are all the descendants of the 
first Adam by procreation, according to the ordi- 
nance of God in nature, and of our next immediate 
parents after the flesh; but we must all believe in the 
Spirit and Power of Christ, in his immediate operation 
hi our hearts, (o) that we also may be regenerated, and 
bom in the image of God, and Divine nature of the 

*Heb.ii, 14. 



EL1AS HICKS'* CODE. 33 



( o) " I will pray the Father, and he shall send you another com- 
forter." Another cannot be the same. He was a comforter to 
the Jews; he was an outward comforter and instructor, and it was 
their duty to attend to him in a great measure, because he was 
sent to lead them up, by a righteous fulfilment of the Law, and 
when this was effected to open a more glorious dispensation, and 
to set before their eyes a more excellent state, to be sought after 
and secured. (Sermon V, Trenton, p. 305, 6.) 



34 SERMON BY THOMAS STORY. 

Lord Jesus Christ, in whom we have likewise be- 
lieved in our day; for if we should receive all the doc- 
trines of truth which they received, and be in the prac- 
tice of all the establishments settled among them by the 
Wisdom of Truth, by way of tradition only, without 
the Life and Light of Truth revealed in ourselves, we 
shall fall short of salvation notwithstanding, (p) 

But as we are all likewise called of God by his 
universal grace, and none excluded, we must comply 
with the means which God hath appointed, in order 
to obtain this salvation; that is, to believe, follow, and 
obey the Lord Jesus Christ, the Word of Life, as He 
is divinely revealed and manifested in us; and I trust 
many of you of this age have already so believed. 

And as He is God, He is omnipresent, and there- 
fore very near unto all mankind, and in us, though 
we cannot perceive Him in our natural state, because 
of our want of proper qualifications: we are blind by 
nature, as to the things of God, and want eye-salve 
from Him. Saul, through a furious blind zeal, was 
persecuting the Church of Christ, till Light from the 
Son of God from heaven shined around Him, and with 
a voice from above confounded him, saying " Saul! 
" Saul! why persecutest thou Me?" For which unrea- 
sonable work he could offer no reason, but humbly 
submitted to the just judgment exercised upon him 
from above. 

We may see then hpw this great persecutor was 
convinced of the error of his ways by a light from 
heaven, and the voice of the Son of God. Oh! the 
blind zeal and wickedness of foolish and furious men, 
in persecuting the children of God! as saith the Scrip- 
ture, " They that are born after the flesh always 
" persecute them that are born after the spirit," until 



ELIAS HICKS'S CODE. 35 



(p) We are reading the Bible from youth to old age — We are 
making a great deal of it. Many idolize it, and yet, if we judge 
by their fruits, we shall not see that they believe the book they 
read, at all. Their general works are in direct opposition to its 
teaching. The letter, if we trust to it, kills, but the spirit, and 
nothing but the spirit, can give us true life. — Shall we believe 
then that the letter — nay the best letter ever written — or engra- 
ven on earth, can bring us to know God. 



36 SERMON BY THOMAS STORY. 

God, in goodness and mercy unto his own seed, con- 
founds and rebukes their enemies by his voice from 
heaven, by his Divine and powerful Word, and puts 
a stop to their fury and rage, (q) There is a cogent 
energy in the voi^e of God above any other power: 
this persecutor was overcome thereby, and, of a fu- 
rious persecutor of Christ in his members upon earth, 
in the spirit and power of the priests and rulers of 
that day, became a noble instrument for Christ and 
the glory of God, through those qualifications wrought 
in Him by the Spirit of Christ, which also attended 
Him in his ministry, whether in publishing the truths 
of the gospel revealed unto him, given him in charge, 
or in working of miracles, according to the dispensa- 
tion of God in that age of the world. We may see 
therefore in this great instance, how soon the Lord 
can work so great a change in the hearts and under- 
standings of mankind: but to witness a real change 
in ourselves, and the completion of it by the same 
power, is what all ought to wait for, and not rest con- 
tented in hearing what the Lord hath done for others, 
though we may firmly believe it. 

"Who art Thou, Lord, that I persecute?" I ob- 
serve further upon this, that at that time the Son of 
God was exalted at the right hand of the eternal 
Majesty on high; glorified with the same glory that 
He had with the Father before all worlds, far above 
all principalities and powers, out of the reach of all 
persecution in Himself; yet we may see He takes the 
persecutions exercised upon those who believe in his 
Name on earth, and are born of the same immortal 
Power and Word of Life, as done unto Himself; for 
He is not ashamed to call them brethren. What 
great and glorious privileges then have they who 



ELIAS HICKs'S CODE. 37 



(q) It seems as though the mighty destroyer was ready to draw 
down the stars of heaven by the sweep of his tail. Antichrist is 
becoming so extended in the earth, that his tail seems to be en- 
circling all regions! and ready to draw down a deluge of destruc- 
tion! (Sermon VI, Abington, pp. 145, 4.) 



38 SERMON BY THOMAS STORY. 

believe in the Son of God, and stand for the glory 
of his Name, in doing and suffering according to his 
holy will! Those still look unto God for salvation at 
last, through and out of all persecution and sufferings 
tor his Name's sake and the Gospel's, and they are 
not disappointed. 

And we may also see, with thankfulness to the 
Lord, how by his Wisdom and Power He hath cut 
down the Spirit of bloodshed and persecution in this 
nation, in a good degree, in this last age: and / do be- 
lieve, nay I am assured of it that the Lord will cut off 
that evil spirit by the root, and leave neither root nor 
branch of it, in his oivn due time: (r) 

The name of Saul being changed into Paul, and 
his heart greatly changed and turned unto the Lord, 
he was sent on a better errand; for his mission was, 
" To bear the Name of the Lord before the Gentiles, 
" and kiugs, and the children of Israel; he was filled 
" with the Holy Ghost, made a minister thereby, and 
" sent unto the Gentiles, to open their eyes, and turn 
" them from darkness to light, and from the power of 
" Satan unto God; that they might receive forgive- 
" ness of sins, and an inheritance among them who 
"are sanctified by faith in the Son of God."* 

Now what light is this the Gentiles were and are 
to be turned unto, in order to the forgiveness of their 
sins, sanctification of their hearts, and inheritance 
among the sanctified'? He is even the same that I 
have mentioned unto you already, when the Father 
said unto the Son: " I will give thee a Light of the 
Gentiles, and a Covenant of the people;" — unto Him 
who saith of Himself, "lam the Light of the world;" 

* Acts ix, 15, 17, 20. xxvi, 16, 17, 18. 



ELIAS HICKS'S CODE. 39 



(r) Never were there more works of darkness in Christendom, 
than at the present time. And what are these works of darkness, 
but Satan transforming himself into an Angel of Light? It is An- 
tichrist that has produced them. (Sermon IT, North Meeting, 
p. 24.) 



40 SERMON BY THOMAS STORY. 

— unto Him who is the Word of God, the true Light 
which lighteth every man that cometh into the world; 
— to the true and Eternal God, who is that Light. 
This is the sum of the Gospel, and of the mission of 
the apostle and of all the apostles of Christ in that day, 
and of every Gospel minister now, and throughout all 
generations; that all mankind, believing in this Light, 
and being turned unto Him, may have remission of 
sins, and inheritance among them who are sanctified 
through faith in Him; without which faith, turning, 
and sanctification, there is not, nor ever was, or shall 
be, any such inheritance, by any soul who hath known 
the visitation and manifestation of it, in any measure, 
and rejected it.(s) 

This Light hath slimed in darkness from the first 
lapse of mankind, and doth still shine there, and ever 
will, throughout all ages. Man, in his natural state, 
is, in comparison of this Light, but darkness. This is 
that darkness of which the Son of God gives this cau- 
tion: " Take heed therefore that the Light which is 
in thee be not darkness. If the Light that is in thee 
be darkness, how great is that darkness!" It is even 
total darkness. The natural mind, with all its reason 
and faculties, is but darkness, with respect to the 
knowledge of God, or the things of God pertaining to 
his kingdom, according to the apostle who said to the 
believers in that day. " Ye were some time darkness, 
but now are ye Light in the Lord* Walk as children 
of Light." Again said the Lord Christ unto his be- 
lievers and followers in that day: " Ye are the Light 
of the world."f And this is still the same in all that 
dwell in the Light and Life of the Son of God, in 
every age of the world. 

We may see the great change then that is made 

* Ephes. v, 8. t Matt, v, 8. 



ELIAS HTCK'S CODE. 



(s) I trust that I have seen in that light which doth not deceive 
me, that all the sin in the world is created by Man, and therefore 
that he must suffer it all, in order to learn the better way. 

(Sermon II, North Meeting, p. 23.) 



42 SERMON BY THOMAS STORY. * 

in mankind by turning from Satan, the Prince of the 
Power of darkness, and from mankind themselves, who 
are by nature in that darkness, unto the Son of God, 
who is that " true Light, which lighteth every man that 
cometh into the world." He is always in the world 
a witness for the Father against the world, and the 
sins and corruptions of it-, a reprover and condemner 
of the world, until they believe in Him, turn unto 
Him, and repent, and forsake the evil ofrtheir ways, 
themselves, and the evil One: (t) and then that Divine 
Light shineth into that darkness — the blind eye is 
opened — the deaf ear is unstopped — and mankind be- 
hold the beauty of the Lord in holiness and in truth, 
and hear the sure voice of salvation by Him. 

To open the blind eye, &c. This is the work of 
the ministry which God Himself is the author of, who 
are raised up and qualified by the Word of Truth 
working in them to that end, and by no other way. 
And though they preach Christ the Light of the 
world, in the demonstration of his Spirit and Power, 
and those truths and doctrines which tend to the 
opening of the eyes of the understandings of mankind, 
yet still it is God Himself who worketh this great 
work, where it is wrought; his ministers are only co- 
workers with his Holy Spirit therein, or as feeble in- 
struments in his hand, by whom He Himself bringeth 
to pass so great works and salvation; as the apostle 
saith of theredeemedin that day: " We are his work- 
manship created in Christ Jesus unto good works."* 

" The Scripture, saith the apostle,f hath concluded 
all under sin." Was it that mankind should be settled 
in sin for life in this world, as fools have taught? No, 

* Ephes. ii, 10. t Gal. iii, 22. 



ELI AS HICK'S CODE. 34 



(fl Our enemies are those of our own household. Our own pro- 
pensities, and unruly desires are our greatest, and I may al- 
most say, our alone enemies. And yet in themselves they are 
all good, because Man could not give himself propensities or de- 
sires, and therefore, as there is but one being who creates, and as 
he is perfect in wisdom, and holiness; and as he is nothing but 
pure and undefiled love, he could create nothing, but that which 
is good. (Sermon VI t, Byberry, p. 164.) 

"Who are the devils? Apostate men and women who go contrary 
to God. They are all devils. Every thing that is in opposition 
to the will of God is a devil. — And that devil is in us all, as sure 
as the kingdom of God is in us, so sure the devil is in us. Were 
you ever tempted by any devil but one in your own souls? No, you 
never were. (Sermon XI, Trenton, p. 293.) 



44 SERMON BY THOMAS STORY. 

by no means! He speaketh more excellent things, 
" That the promise by faith of Jesus Christ might be 
given to them that believe:" so that it is only decla- 
ratory of the state of the natural man until he believe 
in Christ. How then must mankind believe in Christl 
According to the promise, I will give thee a Light 
of the Gentiles; that all mankind might believe in the 
Son of God, the Light of the world, according to this 
promise, and come unto the Father by Him who is 
Light, and be saved from darkness, and from him 
who hath the power of darkness, which is the devil. 
Christ is the Wisdom and Power of God, and, as such, 
is god: his Wisdom and power is one, and is himself. 
He is that Wisdom and Power; and the same is the 
Word: God is One. The human mind is not God, 
nor is the human body; the human mind and body are 
effects of that Divine Wisdom and Power. The 
cause is before the effects; they are subsequent: yet 
because the humanity is taken unto tlie Divine nature, 
absorbed therein, and inseparably united therewith, 
Jesus Christ, who is that holy and Divine Man, is 
called God in the Holy Scriptures, because of the super- 
excellency and pre-eminence of the Divine nature, with 
which the human is annexed inseparably for ever: so 
that the Wisdom and Power of the Father, in this 
humanity and union, are one Christ; the Messiah, the 
■Saviour of the ivorld, under the Character of Jesus 
Christ; and therefore Jet all the world look unto the 
Father by Him for Salvation; for there is no other Name 
given under heaven, or ever shall be, but the JYame of 
Jesus, (it) by which mankind ever were, are, or shall be 
saved. " He had a vesture dipped in blood; his Name is 
" called ' The Word of God.' " And at the Name 
of Jesus, whenever, or in whomsoever the Father 



ELIAS HICKS'S CODE. 45 



(u) Not the name of Jesus Christ will save us. No; but that 
life and light that was in him ■ 

Every one of us has the same light and life, according to his 
necessity, as Jesus Christ had in his proportion. (Sermon XI. 
Trenton, p. 295.) 



5- 



46 SERMON BY THOMAS STQRY. 

nameth this wonderful, powerful Name, then shall 
every knee bow, and tongue confess unto Him, the 
Judge of the world, either in a day of visitation in mer- 
cy to life eternal, or in condemnation unto punishment. 

Now the Lord Jesus Christ, having a real human 
body, subject untodeath, as ours are, (x) He was cruci- 
fied therein, according to the Scriptures, as a propitia- 
tion for the sins of the whole world, declaratory of the 
love and mercy of the Father to mankind universally, 
who sent his Son into the world, not to satisfy a vindic- 
tive justice, as that which is of man, which exacteth the 
Utmost farthing, or else no satisfaction or forgive- 
ness; but in the will of the Father, who sent him, in 
love, to declare his love, goodness, and mercy, and 
forgiveness of sins unto all mankind, upon conditi&n of 
faith in his Messenger, and repentance from dead 
works: " I will have mercy and not sacrifice/'* 

But though the human mind of Christ was sepa- 
rated from his body upon the cross, and so remained 
for a time, which is the common death; yet the word 
and mind were never separated from the time of 
their first union, nor ever can be, for then the whole 
Christ must have been dissolved and ceased; and the 
same Word, in the same human mind, resumed, the 
same human body; as saith the Lord Jesus: "No man 
" taketh ray life from me, but I lay it down of myself: 
" I have power to lay it down, and I have power to 
" take it again. This commandment I have received 
" of my Father."'! 

And as the separation of the mind and body is the 
natural death, even so is the separation between the 
soul [of man] and the Divine Life of the Son of God, 

* Matt, ix, 13, xxi, 7. Hosea vi, 6. t John x, 18. 



ELIAS HICKS'S CODE, 47 



(aO The immortaliepirit in man is what constitutes the Son of 
God. Nothing but the immortal soul can become a Son of God, 
(Sermon II, North Meeting, p. 33.) 

This light is in every one of us, we have ail a manifestation of 
it, sufficient for our own end. 

— That is, every one is enlightened by the same divine light 
that Jesus was enlightened with. And we receive it from the same 
source. He says "It is not I that do these things but the Father 
that dwells in me." (Sermon I, Mulberry street, p. 9.) 



48 SERMON BY THOMAS STORY. 

the death of the soul, by which she becomes totally 
corrupted, though not mortal in the manner that the 
body is; but [the soul] remaineth in this death, and 
yet liveth a sensual life in this corruption, until this 
corruptible put on incorruption, and this mortal put 
on immortality; until the breath of life from God, in 
infinite mercy, return into her, and restore her unto 
life, through faith in his Almighty Word: for in Him 
still is life, and that life is the Light of men; as it is also 
written, " Awake, thou that steepest; and arise from the 
dead, and Christ shall give thee Light."* By this it 
appears, that though this Light is in all mankind as 
a saving gift from God in the nature of it, yet we are 
not sensible of it, as such, until we are quickened, in 
some degree, by the powerful voice of the Son of 
God; (y) according to that saying, " The hour cometb, 
and noiv is, when the dead shall hear the voic« of the 
Son of God; and they that hear shall Jive."f 

It is remarkable, that the Son of God yielded up 
his life upon the cross, and was dead, before his blood 
was shed;J ere the spear, in the hand of the soldier, 
made that large incision in his holy side, sufficient 
for the reception of a man's whole hand, piercing 
Him to the heart, whence issued both blood and 
water; as an infallible proof, that He was really dead, 
and of the Eternal and Almighty Power, which, un- 
der that natural impossibility, raised Himself from 
the dead. » 

But before He departed, and as He was upon the 
cross between the two thieves, He said to the be- 
lieving and penitent one: " This day shalt thou be 

* Ephes. v, 14. t John v, 25. 

% John x, 18. Isaiah liii, 10, 12. 



ELI AS HICKS'S CODE. 49 



(y) Although we have sinned and lived in the gratification of 
our own will and carnal desires, yet if We call on the Lord in 
humiliation, in sorrow, and distress, lie will hear and be gracious 
to us. Let us then be willing to say " Gracious God, pardon my 
transgressions, and I will surrender up myself to thy holy will 
and disposal. Let me be the clay, and thou the potter. Make 
me what thou wouldst have me to be. This is the condition we 
must all come down to. It is the sacrifice of atonement, that we 
must all make to God Almighty. (Sermon V, Germantown, pp. 
103, 4.) 



■^ 



50 SERMON BY THOMAS STOUY. 

with Me in Paradise," from which we may receive 
great instruction.(z) 

First, that at what time soever man believeth in the 
Son of God, confesses his sins before Him, and re- 
pents, he shall have mercy and forgiveness; and, if 
he perseveres in faith and obedience, shall have a 
place of rest and divine pleasure with the Lord for 
ever. And seeing that Christ was that same day in 
paradise, and the thief there with Him; whenthe body 
of Christ lay in the sepulchre till the third day after, and 
the body of the thief was broken upon the cross, after 
the manner of criminals in that part of the world in 
those days — what was that Me in Christ, and that thou 
in the thief, which were in paradise that same day 
they were crucified? It could not be in the bodies, and 
it is impossible that saying could fail: we may there- 
fore learn thereby — 

Secondly, that the union of the Godhead and man- 
hood of Christ, was not dissolved or separated, by the 
death of his body, but remained perfect nohvilhstanding. 

Seeing then, that the union of the divine and human 
natures constitutes one Christ arid Saviour, the Lord 
Jesus remained to be that Saviour, after the death of 
his body, and whilst it remained in that state, as well 
as before, and since-, and so will remain to all eternity. 

Thirdly, that though the body of the thief was 
dead, yet the mind was at the same time with Christ 
in a state of salvation, divine pleasure, and glory- 
and so will remain for ever. According to that say- 
ing of the Lord: " I am the resurrection, and the life* 
He that believeth* in me, though he were dead, yet 
shall he live. And whosoever liveth and believeth 

* John, xi, 25. 



KLIAS HICKvS'S CODK. 51 



(z) Oh! that we were willing-hearted, and then he would do 
wonders for us. We read of the mighty miracles of Moses, in 
bringing the children of Israel up out of Egyptian bondage; and 
the miracles of Jesus Christ, but they all sink into nothing, when 
compared with what he works in the immortal souls of the chil- 
dren of men, when we gather inward to the power of God in our 
own souls. Here are miracles as much above these, as heaven is 
above the earth! 

What were Moses's miracles upon the children of Israel, when 
compared with the importance of one single soul? One soul is 
worth more than all the external carcasses of the Israelites! (Ser- 
mon VI, Abington, p. 147.) 



52 SERMON BY THOMAS STORY. 

in me, shall never die." From hence we may clearly 
infer, that though the natural man be ignorant of the 
life of Christ, and dead to all sense of the knowledge 
of God, in trespasses and sins, yet by faith in the Son 
of God, who is the resurrection and life eternal, he shall 
be raised in this world, into the sense and enjoyment of 
thai life, be united with it, and continuing to believe 
therein, shall never die with respect to that life; he shall 
not be separated from it any more, but shall live with 
God and the Lamb therein for ever, though his body 
shall die: for this saying of Christ cannot be under- 
stood to relate to the temporal life or death of the 
body. 

The doctrine of a spiritual and eternal life, by 
Christ who is that life, thereby established; is further 
illustrated by what Christ said to the thief upon the 
cross as above; and that the minds of men are united 
unto Christ, by the invisible work of regeneration, and 
by Him unto the Father, as Mediator of the new and 
everlasting covenant of light and life, (a) and die no 
more for ever, though the earthly houses and taberna- 
cles, their bodies, be dissolved and be no more. 

But as the body of Christ was raised again, by the 
same Divine power, by whose holy influence it was 
formed or begotten of the Virgin, and the same human 
mind thereunto re-united, as the Scriptures testify, 
and ascended as they likewise declare; some in this last 
age, apostatizing from the truth and light of the Son 
of God in themselves, after they had been once 
enlightened thereby, and being ignorant of his hu- 
manity, with respect to his human mind, have op- 
posed his bodily appearance to his spiritual; saying, 
" His light within (or in man,) is not sufficient for 
" salvation, without something else;" meaning the 



ELIAS HICKS'S CODE- &$ 



(a) It is this spirit and wisdom of God displayed in the children 
of men that is the Saviour of wpv.. (Sermon IV. Green street, 
p. 78.) 



25 



54 SERMON BY THOMAS STORY. 

body of Christ only, as if that were the whole hu- 
manity of Christ, not regarding his soul; raising also 
curious and presumptuous questions, about the body 
of Jesus, as Satan of old about the body of Moses, not 
for promotion of religion and edification, but for strife, 
debate, envy, and mischief: asking us if we believed, 
" That Christ is now in heaven, glorified in the same 
" body that he had on earth, and therein sitting on the 
"right hand of the Father?"(&) 

This thev intended as a test of their own forming, 
concerning the truth of our faith in Christ: To some 
of whom I have answered, though we believe what- 
soever is written of Christ in the Holy Scriptures, 
yet we do not presume to take upon us to determine 
concerning the mode of the being of that body in Heaven, 
it not being declared in the Scriptures; only that it as- 
cended out of the sight of those who saw it ascend, and 
much more is it out of the sight of them who did 
never see it. Neither could those busy-bodies, and 
untaught querists, conceive any idea of it, much less 
transfer any adequate notion of it to any other; but 
thus much the Scripture saith, " Now that He as- 
cended, what is it but that He also descended first into 
the lower parts of the earth? He that descended, is the 
same also that ascended up far above all Heavens, 
that He might fill all things."* Seeing Christ ascend- 
ed in his bodily appearance, (of which the apostle here 
writeth,) andjilleth nil things, how can He remain in 
the same manner of existence? A circumscribed and 
material body, as that of Christ ivas, cannot Jill all 
things, and retain a corporeal mode. 

* Ephes. iv, 9, 10. 



ELIAS HICKS'S CODE. 55 



(ft) The Comforter in our own souls was never revealed any where 
else. It was never seen with mortal eyes. (Sermon IX, at Mid- 
dletown, p. 242.) 



56 SERxMON BY THOMAS STORY. 

This put all such as I met with in those days, on 
this subject, to silence; and our doctrine was by many 
brethren maintained, that Christ being God, and the 
Word of God, and the true light which lighteth every 
one that cometh into the world, and clothed with his 
true humanity, and inseparable from it, He is alto- 
gether sufficient for the salvation of all mankind, 
without any thing else, or further knowledge of his 
holy body than what the Scriptures declare; (c) 
He having done and suffered therein whatever was 
appointed Him of the Father, and so far answered 
the end of its being and preparation. And that He 
is the same Saviour, and altogether sufficient, in his 
inward appearance, without that body (tohere dnd in 
what manner soever the same now exists) is clear, where 
it is said, " Wherefore lay apart all filth iness, and 
" superfluity of naughtiness, and receive with meek- 
" ness the engrafted word, which is able to save your 
" souls.'' 

Then, as the evangelist said, such of the sons of 
men, who believed in Christ, as He is the Word of 
God, and is God, came to be the sons of God; not by 
generation, nor the t raditions, impositions, and inven- 
tions of the wisdom and wills of men, by which they 
make the commandments and establishments of God of 
no effect to themselves and to others; (d) but as they be- 
lieved in the Word of God, the true light which 
lighteth every man that cometh into the world, by the 
effectual operation of the measure of grace received 
by faith therein, even in Him, out of his fulness, in 
whom it pleased the Father that all fulness should 
dwell. So that it was not any thing of their own ac- 
quiring, by any abilities of theirs, that they believed in 



ELIAS HICKS'S CODE. 5? 



(c) The Comforter is wo where to be found but in our own souls: 
all the means of man's salvation are comprehended in him, which 
is the light within him, and God within him: For there must be a 
portion of the Creator in every thing that is created. (Sermon 
XII, Trenton p. 311.) 



(d) We are so attached to outward things that we have gone to 
the book, and when we read it, we did not turn in, to search 
by the life in our understandings, to be informed of its true mean- 
ing; but we have undertaken, by our own power, to interpret it; 
and thus instead of its proving a blessing, it confounds and divides 
Christendom into thousands and thousands of sects and profes- 
sions. (Sermon I, Mulberry Street, p. 9.) 

It wants only a moment to see that all Christendom are going 
in direct opposition to the Scriptures. There is not a soul of them 
hardly going right — speaking in a general way. (Sermon III, 
Western Meeting, p. 49.) 



58 SERMON BY THOMAS STORY. 

Him; but they were made sensible of the Word of 
reproof, by its own actions and motions in their hearts, 
manifested there, as the immediate object of their Jailh, 
wherein believing, and being thereby sanctified, they 
then became sensible, by blessed experience, of the 
jlowings of his divine love, virtue, and power. As in 
the case of the distempered person who secretly be- 
lieved in Him, (yet durst not own it, as if she meant 
to steal a cure from Him,) that if she could but touch 
the hem of his garment, she should be whole and 
He said: " There is virtue gone out of Me." 

Again 5 we may observe further upon this passage, 
concerning the penitent thief upon the cross, that 
this thou of which Christ spake, which the same day 
should be with the soul of Christ in paradise, in a 
state of salvation and divine eternal pleasure, was the 
mind, the soul of the man, and not the body, from which 
it followeth, that the mind is the man, without his 
earthly tabernacle, and that himself is a spiritual body, 
into which is breathed divine eternal life, by Jesus 
Christ, the second Mam, as He is the quickening Spirit, 
the Lord and giver of life eternal, to all that believe, 
and follow him, in the way of regeneration. 

The heart and mind of mankind, even in this life, 
is capable of a good degree of divine consolation and 
pleasure, in a state of reconciliation with God through 
Christ, and in faithfulness to known duties; as many 
in this age, by happy experience through the grace 
of God, do know; and so remaining unto the end, are 
sure of entering into the fulness thereof, as soon as 
they depart out of their earthly bodies; their minds 
themselves remaining spiritual beings, alive by the 
life of Christ for ever.(e) 



ELIAS HICKS'S CODE. 59 

(e) I am no sectarian. I want to banish all such distinctions out 
of the world. F am sure that if we come to this holy principle all 
the names of Balaam [Baalim] would be banished and forgotten 
and never heard of more. (Sermon IV, Green Street, p. 76.) 

It is to be feared that a great share of the world's religion, of 
every name, is a religion of education. The children learn it from 
the parents. They are brought to it by external means, and as 
long as this is the case, they will be like children in their leading 
strings, not able to walk alone; and must depend on being led 
about by their parents, while they are in this minority. But when 
they come to grow up, and be men and women, and have strength 
to walk alone, then it becomes their duty, and business, to work 
for their living, and no longer depend on the parents; because 
every generation ought to take care of themselves. 

During all this time that we are getting external knowledge, 
we are, in a spiritual sense, in leading strings, like children, who 
cannot walk, or go alone. Here we are bound by these leading 
strings. And if we are enquired of concerning our faith, or re- 
ligion, what do we say? Why, my parents did so. My tutor did 
so. The book tells me so. And while this is their only religion 
they are children, they have not come to be men and women; they 
have not put away childish things — For every one when he is 
grown up to age has the same rational spirit; and even children, 
sometimes have it with greater power than their parents. Then 
they are no longer children, but are at liberty to act as freemen. 
So it must be in a religious, and spiritual, sense. 
Every thing we learn from our parents, or from the writings 
of our predecessors, whether one hundred years ago, or eighteen 
hundred, it makes no diffeernce. It is all the same thing: if we 
are under the necessity of applying to them, for the evidence of 
our religion, we are still in leading strings, and are therefore chil- 
dren; of course we have not cast off childish things. (Sermon IX, 
preached at Middletown, p. 220, 1, 2.) 

Oh! that I could persuade you to give up all your old religions 
that stand in the letter. I make no distinction. For all religions 
that stand in the letter are alike. (Sermon V, Germantown, p. 54.) 



60 SERMON BY THOMAS STORY. 

And that it may be so with this whole audience, 
now, and to all eternity-, is my sincere desire, and 
prayer to the Lord God; who hath thus mercifully 
invited all mankind to 

Look unto himself, and be saved. 

Amen. 



APPENDIX. 



A SERMON preached by GEORGE FOX, at a General Meet- 
ing held at Wheeler Street, in London, on the first of the 
fourth month, 1680.* 

Blessed be the Lord God of heaven and earth! who hath pre- 
served his people to this day, and hath given us this blessed op- 
portunity, that every one may be sensible of his mercy, and may 
feel the blessed power and spirit of life and glory! 

God placed man in a blessed habitation, in the beginning — in a 
blessed and happy state. He taught him how to serve God, when 
he made him, and made him good, and blessed him, and made him 
perfect, and set him in dominion over all the works of his hands. 



* The meeting in Wheeler Street has been long since discontinued. See it mentioned in 
Fox's Journal, 3d Edition, p. 564, (under date 168j.) " Ileing came to London." says G. F. 
"I went to the meeting at Wheeler Stieet, near Spital Fields; wliicb that day proved very large; 
"and a glorious, blessed meeting it was: for the Lord's power and truta was over all; and many 
" deep and w eighty things were opened to the people.'' 

No mention is made, in the Journal, of his being at Wheeler Street, at the date of this sermon: 
but it appears that he was at that Yearly Meeting: " To which," he says, * many friends 
" came out of most parts of the nation, and a blessed opportunity the Lord gave us together; 
K whertin the ancient love was sweetly felt, and the heavenly life flowed abundantly over all." 
(p. 5420 See also Shewell's History, 2d Ed. p. fil.—LdUer. 

I 



62 'A SERMON OF 

And not only set him in dominion, but bid him have dominion 
and keep dominion. God said unto them " Have dominion:" he 
did not say "Do thou have dominion — without thy wife;" but he 
said to them " Have dominion" — to them, " Be fruitful/' And to 
them all was blest and good, and they good also. 

Here was a blessed concord and amity. Man was blessed, and 
so was woman, and all things blest unto them. Man was perfect. 
God is perfect. All that he made was perfect. Gotf is holy, and 
pure — ■ How came the loss then?' Why by the Serpent. He said 
— * What he?' — An Enemy, Satan, an adversary to man's prospe- 
rity, a Devil, a destroyer. He came after God Almighty made 
man and woman, and had blessed them above all the works of his 
hands; and set them in paradise, his garden of pleasure; and gave 
to man liberty to eat of every tree of the garden freely, excepting 
the tree of knowledge. " In the day thou eatest thereof thou shalt 
" die." — Here God taught man, and limited him from this tree. 

Now this Serpent, Adversary, Enemy, Devil and Destroyer, 
he came to the woman first. The Serpent said to the woman, 
" Hath God said, ' In the day ye eat thereof ye shall die?' " When 
he had got the woman — that was a rib of man — then man entering 
into the temptation also, they both lost the blessed estate, the con- 
cord, and the dominion. Adam and Eve had dominion over all 
that God made; then very well might they have Qhad] dominion over 
him that was out of the truth. " In the day thou eatest thereof 
"thou shaltdie" saith the God of truth. "In the day ye eat thereof 
"ye shall not die" saith the God of the world, that is out of the 
truth. Oh! false liberty. Here came the false liberty. »The Ser- 
pent's doctrine is contrary and opposite to God's. Now man, 
whom wilt thou believe? thy Maker who created thee, in his own 
image, and clothed thee with righteousness, and holiness; or the 
Serpent, the Adversary? 

So man did eat — the eye out — the ear out, at last — the mouth 
went out too: But before they came to this, there was a farther 



GEORGE FOX. 65 

thing "Ye shall be as Gods" — high — up higher;, puffed up above 
their condition. Now how much higher wou4d they be, than to be 
in the image of God, above all things that God made? "You shall 
" be as Gods, knowing good and evil." so see the Serpent's doc- 
trine, and his text. He did not make this his text, " Be fruitful 
" and multiply, and have dominion, &c." He did not make any of 
God's commandments his text; but he made that his text, which 
he thought would destroy them — kill, and destroy them. 

So, after a time, you see, the eye went out to the tree, thinking 
to be made wise. But here was another wisdom gone into, beside 
that wisdom [which] Adam had, to know all [things] that God 
made, and to give names to them. So they got this wisdom, by 
which the world knows not God. 

Now after Adam and Eve had eaten, they were naked, and hid 
themselves, among the trees of the garden. Then they heard the 
voice of the Lord God, in the cool of the day, " Adam, where art 
" thou? While thou kept'st in my image, thou wert my friend (as 
" Abraham was called God's friend) Where art thou now, Adam? 
" Hast thou eaten of the tree?" — 'The woman gave me.' — " Wo- 
" man — what sayest thou?" — ' The Serpent beguiled me.' — Then 
God passed sentence upon them. 

So here you see Adam died, Eve died, according to God's word. 
They did not come to be as Gods, according to the Serpent's 
word, but he begat a wisdom, by which, in process of time, they 
knew not God. And here came the lamb to be slain, from the 
foundation of the world. (Though there be more in that.) 
Man and woman came to be driven out of the garden, and a flam- 
ing sword placed every way, with two edges, to keep the way of 
the tree of life. So every one must come through this two edged 
flaming sword, before they can come into the paradise of God 
again. They must know this sword to cut down the transgressing 
life, and earthly wisdom, and to burn it up, before man can come 
to inherit life. And this I knew by experience, before I went out 



64 A SERMON OF 

to declare the truth; as it is said, " He that overcomes shall inherit 
" all things." 

So here Adam died, and Eve died. Thou mayest say, ' They 
' did live, and they had children. How could they be dead, and 
' have children?' — Yes, inwardly dead. ' What died they from?' 
From the purity, holiness, innocency, pure and good estate, in 
which God placed them. So Adam died, and Eve died; and — all 
died — in Adam. Sad words! All are baptized into the death of 
Adam, into death [or separation] from God, by their unclean spi- 
rit: — ' Baptized? What is that?' Plunged into Adam's death, and 
imperfection, and darkness. Here all are baptized into Adam's 
death. 

Now it is said, " the seed of the woman — " not the seed of the 
man (for the woman was first in the transgression) " shall bruise 
" the Serpent's head." Now the Serpent was got [to be] head in 
man, and not God, for he was gone from God, and his ordinance 
" The seed of the woman shall bruise the Serpent's head." This 
was the first gospel promise, which all the faithful did believe in — 
hope in, that this should come to pass. Therefore you see the 
apostle, in the 14th ot the Hebrews, reckons up Enoch, Abraham, 
Abel, [who] died in the faith, not receiving the promise; that is, 
the seed was not come. But to us, and in our day, the apostles' 
day, the seed did come, that inherits the promise. And the saints 
in the apostles' days enjoyed the seed, that was come to bruise 
the Serpent's head. 

And by faith in this seed, every age had access to God, and 
came a-top of the Serpent's head. And so through Christ we are 
reconciled to God, and therefore he is called the Rock of Ages. 
And Abraham saw his day and Jacob saw his star; and the Rock 
that followed Israel was Christ. So " the Seed" came, in the days 
of the apostles — " A virgin shall conceive a son, &c." 

The apostle said, " I permit not a woman to speak in the church," 
but the law did not keep down Deborah, and Huldah (though there 



GEORGE FOX. 65 

be a distinction between good women, and bad women t The apos. 
tie saith, " I permit not a woman;" yet he appointeth Titus to or- 
dain Elders, and the Elder Women might be teachers of good 
things. So he ordains the elder women; then he did not stop them. 
So the elder women must teach good things: That is their duty, 
incumbent upon them. So it must be in every family. Have your 
childrenin subjection. Men and women are to train up their chil- 
dren to walk in the new covenant, as the Jews did in the old co- 
venant, so that they may be plants of God, round about the table; 
all growing up to the praise of the pure God. So here is the parti- 
cular service of every man in his family, and every woman, in her 
family. So going through this in your families, you grow in truth, 
in life, and in all sobriety, and righteousness, and purity So 
first here is a duty in families, then the care of the church of 
God. Then, fathers and mothers in Israel, which comes further 
than fathers and mothers, in a family. 

What is Jacob? He was a supplanter. He supplanted Esau, the 
first birth. So every man and woman must first know a supplant- 
ing [of the first nature] in themselves. Afterwards he was called 
Israel, a prince of God, and had pow^r with God — and was a pre- 
vailer with man. So here you are childreu of a prince— «a pre- 
vailer with God. Now it is from this seed of the woman, that 
you have your wisdom; for your particular exercises in your fami- 
lies; and for your more general service in the church of God. The 
seed of the woman. This was the gospel to Abraham. "In thy 
" seed all nations shall be blessed." So all nations shall come to 
the blessing of this seed. This seed is Christ, that was promised 
to break the Serpent's power. 

This seed is come (glory to God forever) born of a virgin. 
The seed of the woman (who suffered, and tasted death for every 
man, that was, and is, in death.) So when Christ was risen, the 
woman, that was first in the transgression, the woman went first, 
to declare the resurrection out of death, out of the grave. " Now," 



66 A SERMON OF 

they said, "certain of our company came, and told us, 'He was 
risen.' " Certain women. They were disciples, learners, and follow- 
ers of Christ. This seemed as idle tales; but, when they came 
into the belief of it, male and female believed. So both are one in 
Christ Jesus, and all can praise God together. 

So here is the resurrection and restoration of man up again into 
the image of God, Christ, who bruiseth the Serpent's head (that 
defiled man) and sanctifies and renews up into the heavenly 
image, that Adam and Eve were in before they fell; here men and 
women come to be meet-helps, not as it was in the fall: the wo- 
man was first in the transgression, and then Adam was set over 
the woman. Now here is unity, here the head-ship is in Christ 
Jesus. 

Now the Serpent said Adam and Eve should be as gods, if 
they Would eat. They did eat, and did not become gods, as the 
Serpent said. In process of ages and times, we see the Serpent 
set father Adam's sons and daughters to make gods. He told fa- 
ther Adam and mother Eve they should be gods. In process of 
time, he put them upon making of gods of wood and stone, and 
molten and graven images.^ Yea the Jews were so foolish, after 
God brought them out of Egypt, that they took the jewels, and 
things ihey brought with them, and made them a god; therefore 
take heed of that which ye brought out of spiritual Egypt, that 
ye make not a god of it, and fell down in your hearts, and wor- 
ship it — Aaron took the jewels and made them a god; and the 
people were naked. So Adam and Eve, when they had transgres- 
sed, were naked, and they sewed fig leaves together, to make 
them aprons. So God found them making aprons, like all the re- 
ligions in the world, in transgression, they are stitching or sewing 
one thing or other together, to make them aprons. So when Christ 
came to the Jews, they cried, " What must we do? What shall we 
'' stitch, and sew together, to make a covering? as father Adam and 
iC mother Eve did." — Nay — This is the work of God, that we believe 



GEORGE FOX. 67 

on his Son, whom he hath sent; who came to destroy the Devil, 
and all his works, and take off your covering, which you made — 
that you might be brought up into the image of God, as before the 
fall. 

Now, how are those called christians, and others, stitching, and 
making covers; but they must come to judgment, and come through 
condemnation, and know the spirit of burning to burn off the false 
covering; for, " Wo to them that cover with a covering, and not 
"of my spirit," saith the Lord. So they will be all found naked, 
without this covering. Therefore let them give over stitching, 
and come to Christ, by his light, from whom they have the 
heavenly clothing, the fine linen which is the righteousness of 
saints. 

So father Adam, and mother Eve, instead of being gods, and 
being made wise, they made gods, and bowed to them, and so lost 
their wisdom, and learning, and understanding, which they had. 
This was the work of the Serpent. The living God never set them 
to make gods. But, ' What is this to us christians? The Jews 
'made gods, and the Devil told Adam and Eve, they should be 
' gods. What dost thou tell us of such a story?' — (Much I could 
say as to this.) These outward Jews all went from the lav/ of God ; 
and his spirit, in their own hearts. Now Adam was naked, and the 
Jews naked, when they went from the command of God. So the 
christians began to be naked, when they went from the spirit and 
power of God, the grace which the apostles were in. 

Now, in process of time, we see how those called christians are 
degenerated, and gone into image-making, and making bodies of 
Christ. Now it is written in the scriptures, and spoken by wa\ of 
prophecy, " In the volume of the book it is written of me, ' Lo I 
' come, to do thy will, 0, God. A body hast thou prepared me.' " — 
' How can he come in the volume of the book?' Christ Jesus in the 
volume of the book of promises, of the book of prophecies, of the 
book of types and shadows? — " A body hast thou prepared me." 



68 A SERMON OF 

Now the question I would put to them called christians is, whe- 
ther or no this body was sufficient to do God's will, in the days 
of the apostles — Whether it be sufficient to do his will in this day; 
and is the same as it was? Now if it be the same as it was; if 
you'll grant me this, what have you been doing, that have made 
Christ so many bodies, and have made hosts, gods, and christs, a 
body of bread and wine; and whoever will not bow to it, and re- 
ceive it, must be burned. And the Jews outward, when they went 
from the commands of God, they made gods, and worshipped them. 

So let all christians see they stand clear in these things. " A 
"body hast thou prepared me to do thy will in." So he did not leave 
them to prepare a body. And if that body were sufficient, what 
will become of all the body-makers and image-makers? " Now 
" Christ he is the same to-day as he was yesterday. Yea and forever, 
" and to all eternity." Can we get any farther? — Then come up to 
the seed that is blessed, that lives and reigns over all, for ever. 
Now the Devil will confess that he was, but not that he is; but 
Christ is revealed in the hearts of his people, being ingrafted into 
him, he is their treasure of wisdom and knowledge. And the apos- 
tle John saith, " He who was, is, and will be, to all eternity." 

Now when Christ came, according to the promises, prophecies, 
figures and shadows, John went before, a forerunner, he prepared 
the way. And, before Christ came, said John, " He that cometh 
" after me is greater than I. He is preferred before me." He was 
greater in his birth, greater in his baptism, greater in his miracles, 
and greater in his death. — Who tasted death for every man; so 
did not John. Now in Adam all died, and so were plunged into 
his death, and imperfection, [then] comes Christ, the second 
Adam, of whom it is said, " He shall baptize you with fire, and 
" with the Holy Ghost." People have been baptized with a foul, 
unclean spirit, an unholy ghost, in old Adam. Now people must 
be circumcised, and put off the body of death and of sin. For 
Adam and Eve had no body of sin and death, before transgression. 



GEORGE FOX. 69 

but this caine in by the Serpent. Now here is the baptism of 
Christ by fire, this holy spirit, to put down the foul spirit, and 
power, that is got into man, which fills him with chaff and corrup- 
' tion. This baptism destroys him, and his work in man, and burns 
him up, and his chaff, with fire. 

So men and women have had this chaff in them, with which the 
god of this world hath fed them. Now every one must know this 
baptism, with the spirit, before they can come up into the garden 
in paradise again. Everyman and woman must know this, without 
book, in their own particulars. Here humility and lowliness, and 
quietness, is known. Here is work enough for every one, in his 
own house, to come to. 

Now after Christ was come, saith he "Moses was faithful as a 
servant in all his house." He went no higher: the Son is over his 
house in the new testament; and to distinguish between these two 
covenants, these two testaments and houses, Moses's house, and 
the Son of God's house, whose house ye are. Come — is there any 
tithes in your house? — Nay it is in the servant's house. Our priest 
in the New Testament, made higher than the heavens, he came 
not after the tribe of Levi, but of the tribe of Judah. There is no 
tithe in our Son's Iwuse, the tithes are in Moses's house. They had 
a priesthood of the tribe of Levi in the Old Testament. Now in 
Christ's house, in the New Testament, they are called a Royal 
Priesthood, not a tribe only, but all. What saith Moses in the 
Old Testament? " The priest's lips shall preserve the people's 
" knowledge:" Well said, Moses! What sayest thou now in the 
New Covenant: " I confess the law served till the seed came." 
W 7 hat seed is that? Christ is the seed of the woman, " Christ the 
" high priest, made higher than the heavens." He may well call it 
tho New Testanibnt. The old priesthood had its pulpits, and 
tithes, for they were to have no lot of the land, therefore if thou 
bringest not thy tithes into the store-house, thou art to be cursed. 
Very well, Moses! very well, Old Testament! But thou professor 



70 A SERMON OF 

of the New Testament, thou will cast me into prison, and spoil my 
goods, if I give thee not tithes. Methinks the curse should serve 
the turn! This is below the law. If thou wilt curse, go thj way, 
there's an end! Thou, priest, dost thou believe the Old Testament? 
If thou impose a curse, I tell thee, Christ became a curse, and re- 
deemed us from it. 

The New Testament holds forth a high priest, made higher 
than the heavens. Thou art a priest made after the order of Aaron; 
but Christ Jesus is come, who is " a high priest not after the law 
" of a carnal commandment, but after the law of an endless life." 
And under the law, if I pay not my tithe, I go under the curse. 
But we are not under the law, but the new covenant of grace. 
Well might the apostle call it the new covenant. For while Moses 
was read, the veil was over the heart. Christ is come, and he hath 
set up his temple: [there] Christ said the [outward] temple should 
be thrown down; not one stone left upon another. And Stephen 
said, "The Most High dwelleth not in temples made with hands." 
Again (Acts 17) Paul comes forth: "The Most High,'' saith he, 
" dwelleth not in temples made with hands;" — " What, were not 
" the Jews to pray towards the temple in their captivity? and did 
" not Solomon make a large prayer? and was not Daniel an honest 
" man, and did not he pray towards Jerusalem?" Now this was well 
till Christ came, who is come to fulfil these things. But what 
saith the New Testament? " Your bodies are the temples of the 
" Holy Ghost.J" and God and Christ will dwell in you. Here is 
praying in the spirit, in this temple. Singing and praising Cod in 
the spirit. Here is the New Testament, not according to the Old, ,r 
" I'll put my law in their hearts." 

So now, come to make a distinction. In Moses's house there is 
an outward temple, altar, priest, and Jew. In the New Testa- 
ment, in the Son's house, there is tlie Jew in Spirit, the temple of 
the Living God. So now the Lord saith " I will make a new cove- 
nant, with the house of Israel and Judah, not according to the 



GEORGE FOX. 71 

n o\<\, when I took them by the hand, and led them out of Egypt, 
" I will write my law in their hearts. And here is the New Testa- 
ment. In the Old Testament thou must bring thy offerings to the 
priest, and he was to circumcise the children, and his lips were to 
preserve knowledge. In the New Testament Christ ministereth 
circumcision, and he circumciseth by his spirit, and cuts off the 
body of sin and death, got up in the transgression, which must be 
cut off, before Christ present man and woman perfect to God. 

In the Old Testament the offering of the blood of bulls, rams, 
and goats, — in the New Testament the blood of Jesus Christ — 
And under the law it was death to eat the blood, " Either thou 
" must spill it on the ground, or offer it on the altar," for that was 
the life of the clean beasts, that went for the sins of the people: So 
the life of Christ, the spiritual man, the second Adam, goes for 
man. In Adam all are dead, and " except ye eat the flesh and drink 
the blood of Christ the son of God, [Ye have no life in you;"] 
for by eating came death, and by eating comes life again — if ever 
a man have it. Moses sprinkled the blood, the life, upon the peo- 
ple. Hath Christ given you his life? give your lives to him. The 
blood of the lamb without spot, Oh, the weight of it.' Few under- 
stand, or know, or come to the sense of it. Here is the blood of the 
new covenant. Now drink this blood — that is life. 

Now to come farther, what saith Moses? If there be a difference 
between two, you must go to the high priest, he puts the oath to 
you, [and] if you be not subject to the high priest it is death. So 
now this oath is put between you two. and this ends the strife. 
Now what saith Moses? " Thou shalt keep thy oath." This is the 
servant. What saith the Son? 19 there any swearing in your 
house? — Nay Christ who is the truth itself, the life itself, he is 
come. So there is no swearing in his house, for he saith " Swear 
" not at all." Have you any order in your house? Yes — the order 
of the gospel, from the Prince of Life (all living glory, and honour, 
and praises to his name.) We are of the Son's house. How hap- 



f 2 A SERMON OF 

py had it been if all had kept here, in the Son's house! — Have 
you any tithes in your house? No — " freely ye have received, 
" freely give." Go without bag or staff — Now see what family ye . 
are of! But I hope you observe days, and times, and feasts, don't 
your "In Moses's house we did observe these things, till Christ 
" came." " But what day do you observe now?" — The everlasting 
day, the day of Christ Jesus! 

Some there were, in the apostles' days, that came to the Son's 
house, and then they went to observe days, which made Paul say 
" I am afraid of you that I have laboured in vain!" What's become 
of all poor Paul's labours in Christendom — that observes days! 

Now Moses he made servants, he could make uo higher than 
he was: the son of God he makes sons. To as many as believe, he 
gives power to become sons of God; a royal priesthood, offering 
up spiritual sacrifices to God, who is a spirit. They offered the 
natural, in the Old Testament: in the New, they offer the spiritual 
sacrifice. 

So in Moses's house you had a carnal sword, and weapons of 
armour, but have you this armour and carnal weapons in the 
Son's house? What armour have you there? — " Our armour is spi- 
• £ ritual, our weapons are spiritual, not carnal, but mighty through 
" God to the pulling down of strong holds." So the weapons are 
spiritual, as Paul saith. And was not Paul of the Son's house, 
think you? " We are come," say they, " to the Son's house. We are 
-' come to tha New Jerusalem, the Jerusalem that is above, the 
" mother of us all, to Jesus, the Mediator, and to God the Judge 
"■ of all." Here is the Son's house, the heavenly Jerusalem. Have 
you a temple in your Jerusalem? — " Yes, the Lord God Almighty 
" and the Lamb is the temple, and the Lamb is the light of this tem- 
" pie. Here needs no sun, no moon, here." So now here is a dis- 
tinction, between the new covenant, and the old; and [you} have 
a distinction to know what family you are of, and so become' sub- 



GEORGE FOX. 7S 

stantial, and grounded in the Spirit of light and life, in Christ Jesus, 
the Rock of Ages. 

Many great and weighty things might be spoken as to this, but 
there is a veil of darkness and prejudice over the hearts of the 
people, which hinders the opening of these things. So all keep in 
the New Testament, in the grace, light and power of God; in the. 
heavenly unity; where the Devil cannot come. So there is Jeru- 
salem from below, and Jerusalem from above. Christ is the one of- 
fering that puts an end to the outward offerings. He is our offer- 
ing and our sacrifice, that tasted death for every man; and so 
baptizeth them with his Holy Spirit, and not only so, but plunges 
down the foul spirit, wherewith people have been baptized into 
Adam; and bruiseth the head of the Serpent, which has gotten into 
man and woman, by transgression. 

Now while Moses is read there is a veil over the heart. — " What 
veil?"— outward offerings and sacrifices, is a veil; and tithes, 
swearing, and observation of days, and the priest's lips, a veil. 
But now this veil of figures and shadows is done away by Christ. 
The veil has been over all nations. It hath been over the Jews. 
Now thou art come to the new covenant, not according to the old; 
and come to seethe old done away, and so [art] come to see 
Jesus Christ, with open face, to the glory of God, "who was glori- 
" fied with the father, before the world began;" and so thou com- 
est to be changed from glory to glory, till thou comest up into the 
image of God. So thou comest to see, not only the veil of worldly 
corruptions done away, but the veil of Moses done away, through 
Christ. 

And this I knew, and experienced, before ever the name of 
Quaker was in England; and since I came abroad to declare the 
everlasting truth, I have been a sufferer very much, by times, 
above these thirty years, in gaols, and prisons. And my body hath 
been spoiled for the testimony of Jesus. So that I am not able to 



74 A SERMON OF 

travel, as I have done. And it was hard for me to come this jour- 
ney: but I was moved of the Lord to come. 

Now what have I suffered for? (I cannot but declare it. — ) The 
God of heaven knows my heart. My suffering hath been against, 
[Popery,] and for not joining with the relics of Popery. Things 
which have not come from Christ. And what have friends suffered 
for? For not paying of tithes. Did Christ set up these things? or 
the Pope? 

' Wilt thou swear, thou schismatic? — Wilt thou not sprinkle 
' thy children, with [the sign of] the cross, thou heretic? Wilt 
'thou not marry with a priest?' Where had you these things 
from? from Moses? from Christ? or from the Pope? Search the 
Scriptures, like the noble Bereans, and see what you can find 
there, for these things. — Marriage by a priest and ring, this is not 
an ordinance of God, but of Man. And when the Lord brought the 
children of Israel out of Egypt, he gave them a charge not to fol- 
low the customs and manners of the Egyptians, and Canaanites. 

Now that which you have suffered for, in the. former power's 
[Oliver Cromwell's] days, and in this, [Charles the Second's,] 
hath been as 1 said before against the relics of Poperj r . So if any 
say we are Popishly affected, we are true protestants, and follow 
the practice of our forefathers and mothers, the holy men and 
women; and we have Scripture on our side. 

Let all friends be careful to keep in the holy chaste life. — Now 
they that profess the truth, they should know virtue and dominion, 
and keep themselves clean till the day of their marriage, and [to 
the] time of their death, that all may be kept in chasteness and pu- 
rity, to God's glory. 

And now in your proceedings to marriage— Let all be done to 
the glory and praise of God. If the young woman have a father, or 
mother, or guardian, go to them first, and lay the matter before 
them, that it may go on with their consent, and approbation.— 
And when all things are clear before all parties lay it before the 



GEORGE FOX. 75 

women's meetings, and before the men's, that all may be clear, in 
the sight of God and man. 

But here is another objection* — "the men being in one room, 
" and the women in another," this is " a separation," say they — 
No. For saith the apostle " though we be absent in body, yet we 
" are present in spirit," enjoying and beholding your spiritual or- 
der. So this spiritual light beholds the heavenly order and com- 
munion, and " the steadfastness of your faith," (which faith 
was heavenly — received from the heavenly man.) So this is no se- 
paration for men to be in one room and women in another, because 
they are present in spirit. One may be here, and another in Jamai- 
ca, in Scotland, or Ireland, or in any nation of the world, "absent 
" in body, yet present in spirit," but to have men's and women's 
meetings, but not in the spirit but separated from the spirit, in 
Cain and Korah's way, where envy and prejudice appears, there 
is "separation." And there it began, in the apostles' days. For 
when they went from the spirit of God, then they began to sepa- 
rate, and persecute and kill, about religion, and so the apostacy 
entered. — And then got up the priests of Balaam, and preached 
for reward. 

Now as ye come into the new covenant, and into the order of 
the glorious gospel, there is a coming up again from the apostacy, 
and beholding one another's comely order in the gospel of life and 
salvation. Though absent [in body, yet present in spirit,] this re- 



* Some connecting: link seems to be missing here, in the manuscript— no objection having been 
previously suggested.— But it is known that the women's meetings had been opposed from their 
first institution, which was at the time of the distresses brought on by the plague of London; when, 
the care of the poor becoming too heavy for the men, they authorized the women to undertake 
this service.— It was objected to the meetings for discipline, or church government generally, 
that " There were not any in the beginning, and yet they had lived in peace and unity; that 
" such meetings were therefore need 1 ess; and that Every one ought to be guided by the Spirit of God 
° in his own mind; and not be governed by rules of man's making."—" Hence" says Shewell, " rose 
' a schism; first in the north of England, where some began to keep meetings by themselves, and, 
' so to leave their former friends; though they pretended to agree with them in matters of doc- 
trine — For this was now become the common saying of these people; That every one having re- 
" ceived a measure ofl/ie Spirit of God, ought to regard that leader, without minding any rules pre- 
" tcribei by others." See Shewell's Hut. p. 444 (date 1665) and 56i (date Wi.)-EdUtr. 



76 A SERMON OF 

ligion is pure and undefiled, and keeps from the spots of the world 
(into which the Devil cannot get.) Had all kept in this pure reli- 
gion, they had never thought of nor invented a purgatory. So all 
walk in the wisdom of God. 

But in the new covenant we are of the Son's house: " Whose 
" House are ye." Here every one keeps on the spiritual armour, 
" the sword of the Spirit, the helmet of salvation," that keeps and 
preserves the head; so here every one is shod with the preparation 
of the gospel of peace. The outward Jews shoes did not wax old, 
nor wear out, so these shoes wherewith £Ae Jews inward are shod, 
they tvax not old. Here thou mayest trample upon all the rocks, 
and briars, and brambles. You need not fear pricking your feet. 

So here you see the Son's house, in which you are to be shod, in 
your spiritual travel, towards the land of rest. As in the Old Je- 
rusalem, the trumpet sounded, so in the New Jerusalem, the trum- 
pet sounds out of Sion, which gives a certain sound. So let all 
come to have a sense betwixt the house of Moses, the servant, 
and the house of Jesus Christ, the Son of God. The substance 
which abolished the old ^shadows] and so makes all things new. 
All the shadows being done away in him. 

So here thou art a true protestant, therefore protest against 
tithes, and swearing, that is not from Jesus Christ the heavenly 
Head. The law in the Old Testament came from Mount Sinai, 
but the law of the New Testament comes out of Sion. Which law- 
is not written on tables of stone, but in the fleshy tables of the 
heart, according to the promise of the new covenant! " I will 
"\yrite my law in their hearts." In the Old Testament the Lord 
poured out of his spirit upon the Jews, but in the New Testament 
he saith "J will pour out of my spirit upon ail flesh" so that none 
can escape the- spirit of burning. And in the Old Testament God 
spake to the fathers, by the prophets, but in the New Testament, 
the apostle saith, " God hath spoken to us by his Son," who is the 
one Head and Speaker to his people, to whom all are'tokeep. 



GEORGE FOX. 7? 

So you have but one speaker, one mother, begotten of one father, 
to whom I commit and commend you, that you may "receive the 
"milk of the word," for there is no milk that will satisfy but from 
this word— All children of one father — no milk below heaven — 
nor bread, below heaven. Look up and have the wine of the king- 
dom, and receive the spring of life from heaven, even the milk of 
the word of life. 

Here all the children of this word are beautiful, and all are 
known by their countenance — by their fine raiment. And these 
have their bread from heaven. All looking upwards, and not 
downwards, as the ox, or cow, to the earth; for those that look 
downwards look for their bread in the house of old Adam: leaven- 
ed with the sour leaven that makes the heart burn one against ano- 
ther. But in the Son's house, the second Adam, there is living, un- 
leavened bread, and as " the law came by Moses, so grace and 
truth came by Jesus Christ." "Where is it come?" It is come into 
thy heart, and inward parts, from Christ, from whom you receive 
heavenly bread, and milk, which feeds, and suckles heavenly 
babes. 

Many say ' Have I been looking out? and is it in my heart? O, 
'here is the truth! .in my inward parts! — from Christ, who is the 
« truth and the life. So Christ is my way, my truth, and my life, 
« who is the Rock of Ages.' So friends take heed of a false liber- 
ty. For Adam and Eve were in a good state, till they entered into 
false liberty: Therefore " Stand fast in the liberty wherewith 
" Christ hath made you free." And, saith the apostle, "The grace 
"of God, which brings salvation, hath appeared unto all men 
" teaching us to deny all ungodliness, and worldly lusts, and 
" walk soberly in this present world." It is not only talking of 
godliness, but to live god -likely, and righteously for we are re- 
" quired to* walk humbly with God.'" 

Do you want wisdom? Here is the treasure! 0, our God is a God 
above all gods. His order is in the life, and in the truth, above 



78 A SERMON OF GEORGE FOX. 

the Devil, the god of disorder. So to him I commit, and commend 
you all, that you may have " the upper and nether springs — the 
blessings from above, and from beneath." So if you want bread 
look to him, for it is in his house, that nothing may be between 
you and the Lord, but Jesus Christ, that living praises may as- 
cend to the pure, living God over all, for ever! 

And so the Lord God of power arm you, and strengthen you 
by his power, against whatever may come, that is contrary to him; 
that so you may grow up in faithfulness, in the grace and truth 
that comes from Jesus Christ. And so the GoS of all glory keep 
and preserve you, who is the first and the last, over all, blessed 
for ever! 



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